Jeev Vigyan

This document is a comprehensive summary in English of the Jain text titled "Jeev Vigyan" (The Science of Life), which is a discourse by Muni Pranamyasagar on the second chapter of the Tattvarthasutra, a foundational Jain text by Acharya Umashwami.

The book delves into the detailed study of living beings (Jeeva) according to Jain philosophy, offering a scientific and philosophical explanation of various aspects of life.

Here's a breakdown of the key topics covered, chapter by chapter:

Chapter 2: The Science of Life (Jeev Vigyan)

The second chapter of the Tattvarthasutra, as explained by Muni Pranamyasagar, serves as a comprehensive guide to the nature of life, its classifications, and the spiritual states of beings. The discourse meticulously breaks down complex Jain concepts, making them accessible through modern scientific analogies and clear explanations.

1. The Five States of the Soul (Jeev ke Bhav - Sutra 1):

• The discourse begins by explaining the five essential states or modes of the soul:
  • Aupashamik (Suppressed): Resulting from the suppression of karmas.
  • Kshayik (Destroyed): Resulting from the complete destruction of karmas.
  • Mishra (Mixed) / Kshayo-pashamik (Partially Destroyed & Suppressed): A combination of both suppression and destruction of karmas.
  • Audayik (Resultant): Arising from the fruition of karmas in their natural state.
  • Parinamik (Natural/Innate): The soul's inherent, natural state, independent of karmas.
• The author explains the order and significance of these states, particularly highlighting the importance of Aupashamik and Kshayik states in the path to liberation.
• Analogies are used to illustrate these states, such as water with sediment that settles down (Aupashamik), purified water (Kshayik), and water with some sediment and some clarity (Mishra).

2. The Nature and Number of States (Sutra 2):

• This section details the sub-categories of the five soul-states based on their relationship with karmas:
  • Aupashamik: Two types (related to perception and conduct).
  • Kshayik: Nine types (related to knowledge, perception, power, etc.).
  • Mishra (Kshayo-pashamik): Eighteen types (combinations of knowledge, perception, conduct, etc.).
  • Audayik: Twenty-one types (related to life-processes like birth, states of anger, ego, etc.).
  • Parinamik: Three types (essential qualities of the soul like existence, potential for liberation).

3. Detailed Classification of States:

• Aupashamik (Sutra 3): Elaborates on the two types: Aupashamik Samyaktva (Right Faith) and Aupashamik Charitra (Right Conduct), explaining how the suppression of specific karmas leads to these states.
• Kshayik (Sutra 4): Details the nine types, including Kshayik-Gyan (Omniscience), Kshayik-Darshan (Innate Perception), Kshayik-Dan (Innate Generosity), Kshayik-Labh (Innate Gain), Kshayik-Bhog (Innate Enjoyment), Kshayik-Upbhog (Innate Consumption), Kshayik-Virya (Innate Power), Kshayik-Samyaktva, and Kshayik-Charitra. These are states achieved by liberated souls (Kevalis and Siddhas).
• Kshayo-pashamik (Sutra 5): Explains the eighteen types, comprising four types of knowledge (Mati, Shrut, Avadhi, Manahparyay), three types of wrong knowledge (Kumati, Kushrut, Kuavadhi), three types of perception (Chakshu, Achakshu, Avadhi Darshan), five "labdhis" (achievements like innate abilities in giving, gaining, etc.), and states related to conduct (Samyaktva, Charitra, Samyama-sanyama). This state arises from the partial destruction and partial suppression of karmas.
• Audayik (Sutra 6): Describes the twenty-one types, which are the results of karmic fruition. These include the four states of existence (hellish, animal, human, divine), four types of passions (anger, pride, deceit, greed), three types of gender (feminine, masculine, neuter), delusion of false faith (Mithyadarshan), ignorance (Agyan), non-restraint (Asanyam), and the state of not being liberated (Asiddhatva), along with six categories of "leshya" (subtle qualities that color the soul's state).
• Parinamik (Sutra 7): Explains the three inherent, unchangeable qualities of the soul: Jivatva (the state of being a soul), Bhavyatva (potential for liberation), and Abahvyatva (incapacity for liberation). These are considered essential attributes not dependent on karmas.

4. Characteristics and Classification of Souls:

• The Characteristic of a Soul (Sutra 8): The defining characteristic of a soul is "Upayog" (Consciousness or application of consciousness).
• Types of Upayog (Sutra 9): Upayog is divided into two main types: Gyanopayog (Consciousness related to knowing) and Darshanopayog (Consciousness related to perceiving). These are further subdivided based on the types of knowledge and perception.
• Two Types of Souls (Sutra 10): Souls are broadly classified into two categories: Sansarin (those still in the cycle of birth and death) and Mukta (those liberated from the cycle).
• Souls with and without Mind (Sutra 11): Sansarin souls are further divided into Samanaska (those with a mind capable of thought and deliberation) and Amanaska (those without a mind, whose actions are driven by instinct and karmic tendencies).
• Souls with and without Movement (Sutra 12): Sansarin souls are also classified as Tras (mobile beings with two or more senses) and Sthavar (immobile beings with only one sense).
• Five Types of Sthavar Souls (Sutra 13): The Sthavar category includes beings with a single sense of touch: Earth-bodied (Prithvi Kayik), Water-bodied (Jal Kayik), Fire-bodied (Agni Kayik), Air-bodied (Vayu Kayik), and Plant-bodied (Vanaspati Kayik).
• Classification of Tras Souls (Sutra 14): Tras beings are those with two or more senses, starting from two-sensed beings (like worms) up to five-sensed beings (humans and higher animals).
• The Five Senses (Sutra 15): The five senses are identified as touch, taste, smell, sight, and hearing.
• Material and Modal Senses (Sutra 16-18): The senses are further divided into Dravya Indriya (material senses, the physical organs) and Bhava Indriya (modal senses, the conscious perception and knowledge derived from the senses).
• Domains of the Senses (Sutra 19-21): Each sense has its specific object: touch perceives touch, taste perceives taste, smell perceives smell, sight perceives color, and hearing perceives sound. The mind (Man) is considered an "Indriya" (sense faculty) but is unique as it pertains to Shruta Gyan (scriptural knowledge) and has no fixed location or specific object like the other senses.

5. Bodies and Their Attributes:

• Five Types of Bodies (Sutra 36): The soul has five types of bodies associated with it:
  • Audarik (Gross Body): The physical body experienced by humans and animals.
  • Vaikriayik (Transformable Body): The body possessed by celestial beings and hellish beings, capable of transformation.
  • Aharak Body: A subtle body that can be projected by highly spiritual ascetics for clarification of doubts.
  • Taijas (Fiery/Radiant Body): A subtle energy body associated with digestion and life force.
  • Karman Body: The subtle body composed of karmic particles, which binds the soul and accompanies it through all transmigrations.
• Subtlety of Bodies (Sutra 37-39): The bodies are arranged in order of increasing subtlety, with the Karman body being the subtlest. Their size (in terms of constituent particles) also increases significantly from Audarik to Karman bodies.
• Impediment-Free Bodies (Sutra 40): The Taijas and Karman bodies are described as "Apratighata" (unobstructed), meaning they can pass through any solid matter.
• Eternal Connection (Sutra 41): The Taijas and Karman bodies are considered to have an eternal connection with the soul, existing since the soul's beginningless existence.
• Possession of Bodies (Sutra 42-43): All souls possess at least Taijas and Karman bodies. Depending on their state, souls can have up to four bodies simultaneously (Taijas, Karman, and either Audarik or Vaikriayik, or Audarik and Aharak). Vaikriayik and Aharak bodies are mutually exclusive.
• Karman Body's Nature (Sutra 44): The Karman body is described as "Nirupabhogam" (without any enjoyable or perceivable attributes through the senses).

6. Types of Birth and Associated Bodies:

• Three Types of Birth (Sutra 31): Souls are born in three ways: Sammurchhana (spontaneous birth, often in insects and plants), Garbhaj (birth from conception, like humans and animals), and Upapad (instantaneous birth, like celestial and hellish beings).
• Associated Bodies:
  • Garbhaj and Sammurchhana births are primarily associated with the Audarik body.
  • Upapad births are associated with the Vaikriayik body.
  • The Taijas and Karman bodies are present in all transmigrating souls.
  • The Aharak body is a special body acquired through yogic powers.

7. Gender and Life Span:

• Gender of Beings (Sutra 50-52): The discourse discusses the gender (Veda/Linga) of beings. Naraki (hellish beings) and Sammurchhita (spontaneously born) beings are described as neuter (Napunaskan), meaning they are neither distinctly male nor female in their karmic disposition. Devas (celestial beings) are not neuter; they possess either masculine or feminine genders, with gender differentiation limited to the lower heavens. The concept of "Veda Vaishyamya" (difference between material and modal gender) is also explained.
• Life Span and Death (Sutra 53): The discourse clarifies which beings experience a full lifespan (Sakala Mrityu/Anapavartya Ayu) and which are susceptible to premature death (Akala Mrityu/Apavartya Ayu). Those with Upapad birth (Devas and Narakis), those with a final body from which they attain liberation (Charam Deha), and those in the Bharata/Aravata lands with immensely long lifespans (Bhogabhumi beings) experience a full lifespan. Other beings, like humans and animals in Karma-lands, can experience premature death under certain karmic influences or external events.

In essence, "Jeev Vigyan" provides a detailed, systematic, and profound explanation of the Jain understanding of life, consciousness, the soul's journey through different states and bodies, and the intricate workings of karma, all presented within the framework of the Tattvarthasutra. The discourse emphasizes the scientific rigor of Jain philosophy, which predates and, in some aspects, surpasses modern scientific understanding of life.